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October 2, 2025 |
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Welcome to this week’s meeting of the eClub of the State of Jefferson.
Hello eClub Members, and welcome to this week’s weekly meeting.
So very sorry for my absence these past few weeks or has it been longer?!? I have been so busy that I have lost track of time.
I am vacating my house in Bremerton because I am going to rent it out for the next year to two. In the meantime, I am going to be visiting friends and family before I head down to Mazatlán for the winter. I am not exactly sure where I will end up when I get back, but my brother Scott suggested that I rent/buy an RV so I can go to different places, and not feel like I am intruding on my friends and family.
I am currently in Bend, Oregon visiting a friend, and also looking at small low maintenance houses/condos.
My next stop is to San Antonio, Texas to visit my niece and family and to also look at condos. I will be there for a couple of weeks, and then I will be off to Las Vegas, Nevada to visit my sister Lea and her husband John Bushnell for another couple of weeks.
I will then fly to Santa Barbara, California to stay with my other sister Kelly and her husband Chris (and family) Brand for a month before I fly south to Mexico. I plan to fly back to the U.S. on March 28, 2026.
The best part is that I belong to the State of Jefferson Rotary eClub, and I can attend a meeting or Coffee Chat wherever I am!
I hope you all enjoy this week’s meeting, and if you don’t hear from me for a couple of weeks, it just means I am enjoying family and friends.
Yours in Rotary,
Jackie
Jackie Oakley
2025-2026 Club President
The Four-Way Test
The Four-Way Test is a nonpartisan and nonsectarian ethical guide for Rotarians to use for their personal and professional relationships.
The test has been translated into more than 100 languages, and Rotarians recite it at club meetings:
Of the things we think, say or do
- Is it the TRUTH?
- Is it FAIR to all concerned?
- Will it build GOODWILL and BETTER FRIENDSHIPS?
- Will it be BENEFICIAL to all concerned?
email president@StateOfJeffersonRotary.org
eClub Board Meeting
October 9th, 8:00 AM PST
Weekly eClub "Coffee Chat" Zoom meetings
Tuesday at 12:00 PM PDT
I believe these “fellowship” meetings have been valuable. They are informal opportunities to get acquainted with our members. If it fits your schedule, I look forward to “seeing” you at the meetings.
October is Economic and Community Development Month

Nearly 1.4 billion employed people live on less than $1.25 a day. Our members promote economic and community development and reduce poverty in underserved communities through training, well-paying jobs, and access to financial management institutions. Projects range from providing people with equipment to vocational training. Our members work to strengthen local entrepreneurs and community leaders, particularly women, in impoverished communities.
Join Rotary and help grow local economies around the world.
Give now to promote economic growth in communities.
Read news about Rotary's work to grow local economies
- Rick Burns' thoughtful approach to Iraq and Afghanistan
- Rise of the female Honduran entrepreneur
- New Ugandan club takes on challenges of a growing economy
- Free vegetable gardens sprouting up around France

eClub Rotarian Obaid lives approximately two kilometers (1.2 miles) from the current flooding in Pakistan. Several of his family is adversely affected by the flooding that has displaced over 4 million people. He and his family have been gathering supplies to help those in need.
Visit the Rotary eClub State of Jefferson FaceBook page to watch the video.
“Pictured are some of the ration bags we (my family) are going to distribute to some of the affected. A package contains 10kg floor, lentils, sugar, tea, salt, cooking oil, soap, detergent, etc. We thought it might help them survive for a few days.” ~ Obaid
You can donate to the eClub State of Jefferson Foundation, donations are tax deductible, to help support those families in need. Please note on your donation that is for victims of the Pakistan flooding.
Videos of the current flood situation in Pakistan.
1. AlJazeera Inside Story (30 min): https://www.youtube.com/watch?v=brIT71GHasI
2. AlJazeera Short Report: https://www.youtube.com/watch?v=gwRgFq0yd9g
3. CGTN: https://www.youtube.com/watch?v=gEUjwTtTpB4
4. Guardian: https://www.youtube.com/watch?v=k9zasA5nk_g
5. DW: https://www.youtube.com/watch?v=uoT3KWwjzRA

From Kabul to Kandahar: Inside Afghanistan’s first polio campaigns of 2025
Afghanistan carried out its first nationwide polio vaccination campaign of the year from 21 to 23 April, targeting more than 11 million children under age five. The effort was synchronized with a similar campaign in neighboring Pakistan. This is a vital strategy in the race to stop poliovirus transmission in the last two countries where the disease is endemic.
Just four weeks later, Afghanistan had a second nationwide campaign, and it was again synchronized with Pakistan’s. This back-to-back coordination is helping to close immunity gaps and intensify the fight against the virus before the season of high risk of transmission begins. Despite operating in a difficult environment, Afghanistan’s polio eradication program continues to adapt and innovate to protect every child.
Learn about Afghanistan's polio campaign
The last mile: Reaching every child in Pakistan
If you visited the House of Friendship at the 2025 Rotary International Convention in Calgary, Canada, you may have seen the new video from UNICEF that follows polio vaccination teams in two parts of Pakistan: Murree and Mithi. Murree is in a mountainous region, while Mithi is in a vast desert. This short film was made in February, during the first polio vaccination campaign in Pakistan this year, when over 400,000 frontline health workers visited homes across the country to vaccinate 45 million children ages 5 and under. The film shows the time and effort it takes to be able to reach children through tough terrain, especially in remote areas.
What the latest immunization estimates mean for polio eradication
The newly released estimates of national immunization coverage from the World Health Organization and UNICEF indicate that global coverage for the third dose of polio vaccine in routine immunization systems was 84% in 2024. That’s the same as in 2022 and 2023 but still below pre-pandemic coverage of 86% from 2017 through 2019.
While immunization rates show signs of recovery in many countries, gaps persist, particularly in fragile and conflict-affected settings. There, the number of children who have not received any vaccine remains high. Ensuring comprehensive coverage and strengthening health care systems remain crucial for achieving a polio-free world.
For more details on the 2024 estimates and what they tell us about immunization globally, read the WHO-UNICEF press release and explore the WHO Immunization Data Portal
The Return of Plundered Belongings Offers a Chance for Healing to a Grieving Lakota Community 170 Years After a Long-Forgotten Massacre
In the conclusion of a long-awaited turn of events, the Great Plains tribe has now reclaimed cherished items stolen from their ancestors by the U.S. Army
By Tim Madigan
On Wednesday morning, on the Rosebud Reservation of South Dakota, two cousins named Karen and Phil Little Thunder addressed the Rosebud Sioux Tribal Council to announce an unprecedented return of dozens of cherished belongings.
It was 170 years since a village led by the Little Thunders’ great-great-grandfather was massacred by the U.S. Army, leaving 86 Lakota dead, many of them women and children. As I wrote in a November 2024 feature story for Smithsonian, the episode, which occurred 35 years before the infamous massacre at Wounded Knee, remains little known even today. I also reported how, while the village lay smoldering, Army Lieutenant Gouverneur K. Warren, a noncombatant topographer attached to the force, collected dozens of Lakota belongings. Warren soon donated the belongings to the Smithsonian, then barely a decade old, where they remained primarily in storage ever since.
By L. U. Reavis - The life and military services of Gen. William Selby Harney, by L. U. Reavis, page 253. Published in the United States in 1878. File copied from http://digital.denverlibrary.org/u?/p15330coll22,35642, Public Domain, https://commons.wikimedia.org/w/index.php?curid=15269339
Now, after a long and seemingly quixotic quest led by the Little Thunder cousins and several associates, including Paul Soderman, a relative of William S. Harney, the Army brigadier general who orchestrated the massacre, the Smithsonian’s National Museum of Natural History has returned the Lakota belongings under a policy designed to address unethical museum collecting practices from the past. A few days before the tribal council, Phil Little Thunder told me he planned to announce that “the people are bringing the ancestors’ belongings back to where they left this earth.”
Need to know: What was the Blue Water Massacre?
- The 1855 attack by 600 U.S. Army soldiers was the first against a Lakota village full of families. Authorized by President Franklin Pierce after the killing, the previous year, of Army Lieutenant John Grattan and nearly 30 of his soldiers, it claimed the lives of 86 Lakota, including many women and children, as well as four U.S. troops. Dozens of other Lakota were taken prisoner.
- It was sometimes known as the Battle of Ash Hollow.
The 69 items include moccasins, bows and arrows, buffalo robes, rawhide shirts and leggings, ceremonial pipes, and a handmade child’s doll. They arrived earlier this week at Nebraska’s Ash Hollow State Historical Park, where they will reside in a hilltop building overlooking the valley where the massacre took place. A room has been retrofitted to provide secure storage for the belongings for up to two years while the Lakota decide their ultimate disposition. Only Lakota people will have access to the belongings during that time. “It’s not quite registering, because I’m in disbelief,” Karen Little Thunder told me recently. “I would hope that the people, our people, our tribe, would see this as a gesture not of reconciliation, even an apology. I hope it is a first step toward healing. That’s what I hope people will see it as.”
Suzan Shown Harjo, a member of the Cheyenne nation and an influential advocate for Native Americans who advised the Lakota during the reclamation process, calls it a “momentous, groundbreaking ethical return. Out of the unspeakable arises a blessed way home for all touched by what has happened and what is to come.”
Over the years, the group led by the Little Thunders had been in occasional contact with the Smithsonian, but their efforts were constrained by federal laws that said only human remains, burial artifacts and sacred objects were eligible to be returned by museums to their original owners. That changed in 2022, when the Smithsonian adopted a broader policy called Shared Stewardship and Ethical Returns. Under the new directive, objects of everyday life that Native groups deem of cultural importance could also qualify.
Last year, I spoke with Kevin Gover, the Smithsonian’s Under Secretary for museums and culture and a member of the Pawnee nation. “Even if we have legal title for a given artifact, if it was acquired unethically, whether by us or whoever it was that acquired it originally, then we should give it back,” Gover said at the time. “If these artifacts were from a battlefield, even worse from a massacre, clearly they were unethically acquired, not necessarily by us, but by the U.S. Army and given to us. We have an obligation to return them.”
The Little Thunders, who were eventually joined in their effort by tribal elders and elected leaders, officially requested for the belongings to be returned last year. After a formal review, the request was granted this summer, and preparations were made to return the objects in time for the 170th anniversary. The moment carries enormous cultural and spiritual significance for the Lakota, who believe that belongings contain the human essence of their owners. As such, many Lakota descendants believe, the theft at the massacre site interrupted the passage of slain Lakota ancestors into the afterlife. “Someone has to do something to create a gentler departure,” said Harjo. “We have a huge responsibility. This is literally history written in blood. What we want to do is set this right in some way.”
Ione Quigley, a tribal elder and the Rosebud Reservation’s historic preservation officer, told me that almost every family on the reservation—home to some 10,000 people—has a direct lineal tie to the massacre. Quigley hopes to help create a committee of family representatives to decide the future of the belongings. That has been a fraught process on other Lakota reservations where the question of what to do with belongings plundered from the Wounded Knee Massacre in 1890, and returned in 2023 from a small museum in Massachusetts, remains unsettled. Some elders have advocated ritual burning of the belongings, per tradition, while others believe they should be preserved. Ritual burial was ruled out from fear that the items could be plundered.
On the Rosebud Reservation, those discussions are for the future. More immediately, Rosebud tribal members will gather next week, on September 6, at Ash Hollow, three hours south of the reservation, to commemorate the anniversary of the massacre and the return of the items. “I feel the belongings are still connected to their spirits, and we need to honor them this way,” Phil told me. “We’ve never had the chance to heal and mourn over this.”
Quigley said, “There will be ceremonies of healing. Healing both the people that were massacred, healing their spirits, comforting them and letting them go on, and then a healing for us, that we might remember and get strength from it.” She went on, “There is a time of mourning and a time of learning about what actually happened. When the emotions settle down, the people will appreciate that they came home, and that they’re going back to where they should be.”
History of the Pitcairn Islands
[Editor’s note: Follow-up to the “Mutiny on the Bounty” program]
When you dig into the island's history, you quickly learn that the Bounty survivors and their descendants didn't get along, particularly the natives and the English. Two days visiting Pitcairn would be more than enough for me! eClub Rotarian PDG Bill
From Wikipedia, the free encyclopedia
The history of the Pitcairn Islands begins with the colonization of the islands by Polynesians in the 11th century. Polynesian people established a culture that flourished for four centuries and then vanished. They lived on Pitcairn and Henderson Islands, and on Mangareva Island 540 kilometres (340 mi) to the northwest, for about 400 years.
In 1790, nine of the mutineers from HMS Bounty, led by Fletcher Christian, abducted 18 native Tahitians and settled on Pitcairn Island, afterwards setting fire to the Bounty. Christian's group continued under the auspices of Ned Young and John Adams until contacted by Mayhew Folger in 1808, by which time Adams was the only surviving mutineer.
Polynesian society
The earliest known settlers of the Pitcairn Islands were Polynesians who appear to have settled on Pitcairn and Henderson Islands by at least the 11th Century,[1] and on the more populous Mangareva Island 540 kilometres (340 mi) to the northwest, for several centuries. These first inhabitants may have maintained a trading relationship with Mangareva, in which they exchanged basalt, volcanic glass (obsidian) and oven stones for goods, including coral and pearl shells.[1] Most trade occurred within the Pitcairn Islands; however, material from Pitcairn Island has been discovered on the Tuamotus and Austral Islands in French Polynesia.[1] The alkaline basalt found at Tautama (on the south-east of Pitcairn Island) was used by early Polynesians to create some of the highest quality adzes in Polynesia; however, the adzes were not traded widely, likely due to the remoteness of the islands.[1] It is not certain why this society disappeared, but it is probably related to the deforestation of Mangareva and the subsequent decline of its culture; Pitcairn was not capable of sustaining large numbers of people without a relationship with other populous islands. By the mid-1400s, the trade routes between the islands and French Polynesia had broken down.[1] Important natural resources were exhausted and a period of civil war began on Mangareva, causing the small populations on Henderson and Pitcairn to be cut off and eventually become extinct.[citation needed]
The islands were uninhabited when they were rediscovered by the Portuguese explorer Pedro Fernandes de Queirós, working in the employ of Spain, in January 1606.[2] The British rediscovered the island on 3 July 1767 on a voyage led by Captain Philip Carteret, and named it after the fifteen-year-old Robert Pitcairn (a son of the soldier John Pitcairn) who was the crew member who first spotted the island; he was lost at sea three years later. Carteret, who sailed without the newly-invented marine chronometer, charted the island at 25°02′S 133°21′W, and although the latitude was reasonably accurate, his recorded longitude was incorrect by about 3° (330 km [210 mi]) west of the island.[3][4] When the Bounty mutineers arrived on Pitcairn, it was uninhabited; however, a large number of archaeological items remained, such as marae, tiki carvings, adzes and adze flakes, rock carvings and petroglyphs.[1]
The Polynesians that disappeared may have later migrated to a bigger island further to the southeast at Easter Island, where it has been noted that the jumping-off points for the early Polynesian colonization of Easter Island originally from Mangareva are more likely to have been from Pitcairn and Henderson, which lie about halfway between Mangareva and Easter.[5] It has been observed that there is great similarity with the Rapa Nui language and Early Mangarevan,[5] similarities between a statue found in Pitcairn and some statues found in Easter Island,[5] the resemblance of tool styles in Easter Island to those in Mangareva and Pitcairn,[5] and correspondences of skulls found in Easter Island to two skulls found in Henderson,[5] all suggesting Pitcairn and Henderson islands to have been early stepping-stones from Mangareva to Easter Island,[5] which in 1999, a voyage with reconstructed Polynesian boats was able to reach Easter Island from Mangareva after merely a seventeen and a half day voyage.[5][6]
British and Tahitian settlement
1825 Admiralty Chart No 1113 of Pitcairn Island showing "Adamstown" settlement
Modern Pitcairn Island map
After leaving Tahiti on 22 September 1789, Christian sailed Bounty west in search of a safe haven. He then formed the idea of settling on Pitcairn Island, far to the east of Tahiti; the island had been reported in 1767, but its exact location was never verified. After months of searching, Christian rediscovered the island on 15 January 1790, 188 nautical miles (348 km; 216 mi) east of its recorded position.[7] This longitudinal error contributed to the mutineers' decision to settle on Pitcairn.[8]
The group consisted of British sailors Fletcher Christian, Ned Young, John Adams, Matthew Quintal, William Brown, Isaac Martin, John Mills and John Williams; William McCoy; six Polynesian men (Manarii/Menalee, Niau/Nehou, and Teirnua/Te Moa from Tahiti; Taroamiva/Tetahiti and Oher/Hu from Tubuai; and Taruro/Talalo/Tullaloo from Raiatea by way of Tahiti) and twelve Tahitian women (Maimiti/Isabella, Teehuteatuaonoa/Jenny, Teraura/Susanah, Teio/Mary, Vahineatua/Bal'hadi/Prudence, Obuarei/Puarai, Tevarua/Sarah, Teatuahitea/Sarah, Faahotu/Fasto, Toofaiti/Hutia/Nancy, Mareva, and Tinafornea) as well as a Tahitian baby girl named Sarah/Sally, daughter of Teio, who would become a respected person in the community.
On arrival, the ship was unloaded and stripped of most of its masts and spars, for use on the island.[9] On 23 January, five days after their arrival, as the seamen discussed whether to burn the ship, Quintal set the ship ablaze and destroyed it, either as an agreed-upon precaution against discovery or as an unauthorised act. There was now no means of escape.[10]
The island proved an ideal haven for the mutineers—uninhabited and virtually inaccessible, with plenty of food, water, and fertile land.[7] For a while, the mutineers and Tahitians existed peaceably. Christian settled down with Isabella; a son, Thursday October Christian, was the first child born on the island, and others followed.[11] Christian's authority as leader gradually diminished, and he became prone to long periods of brooding and introspection.[12]
Fletcher Christian's House
1831 engraving of John Adams Wooden House Pitcairn Island
1849 painting of John Adams Wooden House and grave Pitcairn Island
1908 photograph of Wooden House Built by the Mutineers of the 'Bounty,' Pitcairn Island
August 1849 Edward Gennys Fanshawe sketch of Susan Young, the only surviving Tahitian woman on Pitcairn's Island
Dorcus Young
The Bounty Bible
Racial tensions
Gradually, tensions and rivalries arose over the increasing extent to which the Europeans regarded the Tahitians as their property, in particular the women who, according to Alexander, were "passed around from one 'husband' to the other".[10] The lower-caste Tahitian man, Hu, was often a victim of the white men's beatings and abuse. Martin treated the islanders including his wife with disdain, causing increasing discord. McCoy figured out how to distill brandy from ti-root and built a still. He, Quintal, and some of the women were continually drunk. In 1791, after working side-by-side with the islanders to perform the daily tasks that sustained the colony, some of the seamen decided to loaf in the shade all day while they coerced the Polynesian men to complete the tasks too hard for the women to perform.[13]: 653
Quintal and McCoy required the unmarried man Te Moa to do all their work, and Martin and Mills similarly abused the other lower-caste islander, Nihau. McCoy and Quintal often abused and bullied both the Polynesian women and men.[7] Rosalind Young, a descendant of Ned Young, relayed a story handed down to her that Tevarua went fishing one day but failed to catch enough fish to satisfy Quintal. He punished her by biting off her ear. He may have been drunk at the time, because he and William McCoy were drunk most of the time, consuming McCoy's brandy. Tevarua fell—or, some believe, killed herself, by leaping off a cliff in 1799.[14] The two Tahitian noblemen, Minarii and Tetahiti, still enjoyed lives of relative independence and dignity.[13]: 654
John Williams had sex with Hutia, the wife of Tararu, and the Tahitian leader Minarii attacked him over this insult to Minarii's family. Williams' wife Fasto died soon after, possibly by suicide, after learning of her husband's infidelity. Hu and Tararu plotted to kill the white men in retribution. Hu tried unsuccessfully to kill Martin by pushing him off a cliff. After Fasto died, Williams took Hutia away from Tararu to live with him, and Tararu tried and failed to murder Williams.[13]: 654 Hutia decided to poison Tararu in retaliation and unwittingly killed both Tararu and Hu.[13]: 654
McCoy decided to put to a vote a proposal that the arable land be divided among the seamen, excluding the Polynesians. Christian strongly objected. He reminded the Englishmen that on Tahiti, where Minarii and Tetahiti had been chiefs, landless men were deemed outcasts. McCoy's proposal carried by a vote of five to four. When Tetahiti learned of the vote, he went to Minarii to discuss the issue with him, only to find him standing near a pile of smoldering ashes. Quintal had burned the chieftain's new home.[13]: 655
Massacre day
On 20 September 1793, the four remaining Polynesian men stole muskets and set out to kill all of the Englishmen. Within hours they beheaded Martin and Mills, shot Williams and Brown dead, and fatally wounded Christian in a carefully executed series of murders.[13]: 656 Christian was set upon while working in his fields, first shot and then butchered with an axe; his last words, supposedly, were: "Oh, dear!"[15][n 1] Three of the Englishmen's wives took revenge, killing Te Moa and Niuha. Teraura, the wife of Ned Young, beheaded Tetahiti while he slept. Quintal killed Minarii in a violent fight.[13]: 656 [14][17][18]
Adams leads women and children
Young and Adams assumed leadership and secured a tenuous calm disrupted by the drunken behaviour of McCoy and Quintal.[7] The two men and some of the women spent their days in an alcoholic stupor. Some of the women attempted to leave the island in a makeshift boat but could not launch it successfully.[19]
On 20 April 1798, McCoy attached a rock to his neck with a rope and leapt over a cliff to his death. Quintal became increasingly erratic. He demanded to take Isabella, Fletcher Christian's widow, as his wife, and threatened to kill Christian's children if his demands were not granted. Ned Young and John Adams invited him to Young's home. There they overpowered him, and killed him with an axe.[20][21]
Young and Adams became interested in Christianity, and Young taught Adams to read using the Bounty's Bible. Young died of an asthma attack in 1800. Adams lived until 1829.[22]
Contact reestablished
Parts of Bounty's rudder, recovered from Pitcairn Island and preserved in Fiji Museum
HMAS Bounty bell
HMAS Bounty ballast bar
After Young succumbed to asthma in 1800, Adams took responsibility for the education and well-being of the nine remaining women and 19 children. Using the ship's Bible from Bounty, he taught literacy and Christianity, and kept peace on the island.[8] This was the situation in February 1808, when the American sealer Topaz commanded by Mayhew Folger came unexpectedly upon Pitcairn, landed, and discovered the, by then, thriving community.[23] News of Topaz's discovery did not reach Britain until 1810, when it was overlooked by an Admiralty preoccupied by war with France.
In 1814, two British warships, HMS Briton and HMS Tagus, chanced upon Pitcairn. Among those who greeted them were Thursday October Christian and George Young (Edward Young's son).[24] The captains, Sir Thomas Staines and Philip Pipon, reported that Christian's son displayed "in his benevolent countenance, all the features of an honest English face".[25] On shore they found a population of 46 mainly young islanders led by Adams,[25] upon whom the islanders' welfare was wholly dependent, according to the captains' report.[26] After receiving Staines's and Pipon's report, the Admiralty decided to take no action.
Henderson Island was rediscovered on 17 January 1819 by British Captain James Henderson of the British East India Company ship Hercules. Captain Henry King, sailing on Elizabeth, landed on 2 March to find the king's colours already flying. His crew scratched the name of their ship into a tree. Oeno Island was discovered on 26 January 1824 by American captain George Worth aboard the whaler Oeno.
In 1832, a Church Missionary Society missionary arrived. He reported that by March 1833, he had founded a Temperance Society to combat drunkenness, a "Maundy Thursday Society", a monthly prayer meeting, a juvenile society, a Peace Society, and a school.[27]
In the following years, many ships called at Pitcairn Island and heard Adams's various stories of the foundation of the Pitcairn settlement.[26] Adams died in 1829, honoured as the founder and father of a community that became celebrated over the next century as an exemplar of Victorian morality.[7] Over the years, many recovered Bounty artefacts have been sold by islanders as souvenirs; in 1999, the Pitcairn Project was established by a consortium of Australian academic and historical bodies, to survey and document all the material remaining on-site, as part of a detailed study of the settlement's development.[28]
The Pitcairners were visited often by ships. During the 1820s, three British adventurers named John Buffett, John Evans and George Nobbs settled on the island and married children of the mutineers. Following Adams's death in 1829, a power vacuum emerged. Nobbs, a veteran of the British and Chilean navies, was Adams's chosen successor, but Buffett and Thursday October Christian, the son of Fletcher and the first child born on the island, who had the task of greeting visiting ships, were also important leaders during this time.
Resettlement
Fearing overcrowding, the islanders requested the British government transport them to Tahiti. In 1831 the British government relocated the islanders there. But they found it unlike the home they remembered, full of "immorality, saloons, vile dances, gambling, and scarlet women." The descendants could not adapt to the changes in Tahiti, and a dozen people, including Thursday October Christian, had died of disease. The islanders were now even more leaderless, as alcoholism became a problem. They returned to Pitcairn after six months, aboard the ship of William Driver.
New settlers
In 1832, an adventurer named Joshua Hill, claiming to be an agent of Britain, arrived on the island and was elected leader, styling himself President of the Commonwealth of Pitcairn. He ordered Buffett, Evans and Nobbs to be exiled, banned alcohol and ordered imprisonments for the slightest infractions. He was eventually driven off the island in 1838, and a British ship captain helped the islanders draw up a law code. The islanders set up a system whereby they would elect a chief magistrate every year as the leader of the island.
Other important positions on the island were those of schoolmaster, doctor and pastor. Nobbs, however, was the effective leader of the island. Under this law code, Pitcairn became the first British colony in the Pacific and also the second country in the world, after Corsica under Pasquale Paoli in 1755, to give women the right to vote.
British colony
Main article: British Western Pacific Territories
Traditionally, Pitcairn Islanders consider that their islands "officially" became a British colony on 30 November 1838, at the same time becoming one of the first territories to extend voting rights to women.
1957 stamp with portrait of Queen Elizabeth II
Move to Norfolk Island
By the mid-1850s the Pitcairn community was outgrowing the island and they appealed to Queen Victoria for help. Queen Victoria offered them Norfolk Island. In 1856, all 163 residents boarded Morayshire and crossed the Pacific to Norfolk Island, formerly a prison colony, an isolated rock between the North Island of New Zealand and New Caledonia. They arrived on 8 June after a miserable five-week trip. Eighteen months later, sixteen returned, and they were followed by 27 others in 1864.[29]
In 1858, while the island was uninhabited, survivors of the shipwreck of the clipper Wild Wave spent several months there until rescued by USS Vandalia. These visitors had dismantled some houses for wood and nails and had vandalised John Adams' grave. The island was also nearly annexed by France, whose government did not realise that the island had just been inhabited. George Nobbs and John Buffett stayed on Norfolk Island. By this time, an American family named Warren settled on Pitcairn Island.
During the 1860s further immigration to the island was banned. In 1886 the Seventh-day Adventist layman John Tay visited Pitcairn and persuaded most of the islanders to convert from the Church of England to his faith. He returned in 1890 on the missionary schooner Pitcairn with an ordained minister to perform baptisms. Since then, the majority of Pitcairn Islanders have been Adventists.[30]
Important leaders of Pitcairn during this time were Thursday October Christian II, Simon Young and James Russell McCoy. McCoy, who was sent to England for education as a child, spent much of his later life on missionary journeys. In 1887, Britain officially annexed the island, and it was officially put under the jurisdiction of the governors of Fiji.
Late 19th century
HMS Thetis visited Pitcairn Island on 18 April 1881 and "found the people very happy and contented, and in perfect health". At that time the population was 96, an increase of six since the visit of Admiral de Horsey in September 1878. Stores had recently been delivered from friends in England, including two whale-boats and Portland cement, which was used to make the reservoir watertight. HMS Thetis gave the islanders 200 lb (91 kg) of biscuits, 100 lb (45 kg) of candles, and 100 lb of soap and clothing to the value of £31, donated by the ship's company. An American trading ship called Venus had recently bestowed a supply of cotton seed, to provide the islanders with a crop for future trade.[31]
One crime of note during this time was that of a double murder committed in June 1897, and which concerned Harry Albert Christian, great-grandson of Fletcher Christian.[32][33] Christian admitted having murdered, for jealous reasons, one of the island women, Julia Warren and her child, the bodies of which he subsequently threw into the sea. The bodies of the victims were never found.[34][35][36]
A commission was brought to Pitcairn onboard HMS Royalist in order for Christian to undergo trial for murder.[37][38] Having been found guilty Christian was sentenced to death and detained, under effective house arrest, until he was put onboard HMS Royalist and transferred to Suva, Fiji. Christian was hanged at Suva Gaol on October 8, 1898.[39][40]
20th century
The islands of Henderson, Oeno and Ducie were annexed by Britain in 1902: Henderson on 1 July, Oeno on 10 July, and Ducie on 19 December.[41] The population peaked at 233 in 1937.[42] It has since decreased owing to emigration, primarily to Australia and New Zealand.[43] In 1938, the three islands, along with Pitcairn, were incorporated into a single administrative unit called the Pitcairn Group of Islands. By the 1930s and 1940s, diminished shipping and tourism to the island resulted in the residents selling many of the pre-European cultural items and Bounty-related paraphernalia to private individuals for income.[1] In 1940 and 1941, the British government sent Henry Evans Maude and his wife Honor Maude to the islands to modernise the government, and to establish a post office and issue stamps in order to generate revenue for the people.[1]
Current society
Further information: 2004 Pitcairn Islands sexual assault trial and Law enforcement in the Pitcairn Islands
During the 20th century, most of the chief magistrates have been from the Christian and Young families, and contact with the outside world continued to increase. In 1970 the British high commissioners of New Zealand became the governors of Pitcairn. Since August 2022 the governor has been Iona Thomas, OBE. In 1999 the position of chief magistrate was replaced by the position of mayor. Another change for the community is the decline of the Adventist church, where there are now only eight regular worshippers.
Since the population peaked at 233 in 1937, the island has suffered from emigration, primarily to New Zealand, leaving as of 2021 current population of 47. The islands rely heavily on tourism and landing fees as their main source of income as well as shipments from New Zealand.
Sex crimes convictions
On 30 September 2004, seven male residents of Pitcairn, about one-third of the male population, and six others living abroad, were tried on 55 sex-related offences. Among the accused was Steve Christian, Pitcairn's Mayor, who faced several charges of rape, indecent assault, and child abuse.[44] On 25 October 2004, six men were convicted, including Steve Christian. A seventh, the island's former Magistrate Jay Warren, was acquitted.[45][46][47] In 2004, the islanders surrendered about 20 firearms ahead of the sexual assault trials.[48]
After the six men lost their final appeal, the British government set up a prison on the island at Bob's Valley.[49][50] The men began serving their sentences in late 2006. By 2010, all had served their sentences or been granted home detention status.[51]
In 2010, mayor Mike Warren was charged with 25 counts of possessing child pornography on his computer.[52][53] In 2016, Warren was found guilty of downloading more than 1,000 images and videos of child sexual abuse. Warren began downloading the images some time after the 2004 sexual assault convictions. During the time he downloaded the images, he was working in child protection. Warren was also convicted of engaging in a "sex chat" with someone he believed was a 15-year-old girl.[54]
First female Mayor
Charlene Warren-Peu (born 9 June 1979) was elected in 2019 as Mayor of the Pitcairn Islands. She is the first woman to hold the position on a permanent basis. She previously served as Deputy Mayor and was on the Island Council.
Footnotes
This account of Christian's death was based on the account of John Adams, the last surviving mutineer. Adams was sometimes inconsistent in his stories; for example, he also claimed that Christian's death was due to suicide.[16]
weekly@StateOfJeffersonRotary.org
3 Ways to Upgrade to Windows 11 for Free (And 1 Option for Incompatible PCs)
Whether or not your Windows 10 computer is eligible for a Windows 11 upgrade, there are a few ways to jump to Microsoft's newer OS without paying for it.
Since Microsoft is due to end formal support for Windows 10 on Oct. 14, now is a good time to consider upgrading to Windows 11.
If your Windows 10 computer meets all the necessary requirements for an upgrade, there are a number of ways you can get the newer operating system for free. If your PC doesn't officially support Windows 11, Microsoft would encourage you to buy a new PC. Before you rush to Best Buy, however, check out how to sneak past the update requirements with a third-party utility. (You can also eke out an extra year on Windows 10 with these workarounds.)
Check for Compatibility
Microsoft has strict Windows 11 upgrade requirements. To qualify, your computer needs Trusted Platform Module (TPM) 2.0 support, Secure Boot enabled in the BIOS, and a supported processor model. The TPM restriction is especially onerous since it puts many older Windows 10 PCs out of the running. Thankfully, Microsoft’s PC Health Check tool makes it easy to know if your PC is compatible.
How PCMag Tests Laptop & Desktop Systems
(Credit: PCMag / Microsoft)
By now, your machine should have it installed by default, but you can go to the PC Health Check support page to view the system requirements and download it. Once you've installed the program, click Check now inside the app to see if you qualify. If your computer is compatible, a message tells you that your PC meets Windows 11 requirements.
(Credit: PCMag / Microsoft)
Check for the Update
Windows 11 has been accessible for some time as an update on compatible Windows 10 systems, so your next step should be to see if it's already available on your PC. In Windows 10, go to Settings > Update & Security > Windows Update and click the Check for updates button. If Windows 11 is waiting, you can then install it directly as an update.
(Credit: PCMag / Microsoft)
Download With the Installation Assistant
If Windows 11 isn't appearing as an update on your PC, you can still install it through Microsoft’s Windows 11 Installation Assistant. Browse to the Download Windows 11 page, click the Download now button under the Windows 11 Installation Assistant section, and run the Windows11InstallationAssistant.exe file.
(Credit: PCMag / Microsoft)
Click the Accept and install button, and your Windows 10 PC will be upgraded to Windows 11. You should be able to use your PC during the download and installation. When the process is finished, restart your computer immediately or wait for the 30-minute timer to end so you can save changes to any open files or documents.
(Credit: PCMag / Microsoft)
After your PC reboots, sign into Windows again. Once the final setup is complete, you’re deposited at your new Windows 11 desktop.
(Credit: PCMag / Microsoft)
Use Microsoft's Media Creation Tool
Another option is to use Microsoft’s Media Creation Tool, a program that lets you create installation media for the new OS. This is a handy method, not just to update your current PC, but to also set up the necessary media to update other computers.
At the Download Windows 11 page, click Download now under the Create Windows 11 Installation Media section. Run the downloaded MediaCreationTool.exe file, accept the license terms, confirm your language, and select the edition of Windows you want to install. You can choose to copy the installation files to a USB drive or generate an ISO file and burn it to a disk.
(Credit: PCMag / Microsoft)
If you take the USB route, make sure you have a flash drive with at least 8GB of storage plugged into the PC. The tool then downloads the necessary Windows 11 installation files and copies them to the USB drive. After this process is finished, open the drive and double-click the setup.exe file to kick off the upgrade. If you decide to generate an ISO file instead, choose a location for the download and double-click the ISO file in File Explorer. Double-click the setup.exe file inside the ISO file.

A Brief History of America’s Appetite for Macaroni and Cheese
Popularized by Thomas Jefferson, this versatile dish fulfills our nation’s quest for the ‘cheapest protein possible’
Gordon Edgar, Zócalo Public Square
Being a judge at a macaroni and cheese competition in San Francisco taught me a lot about American food. The competitors were mostly chefs, and the audience—the online tickets sold out in minutes—was soaking up the chance to be at a “Top Chef” kind of event, but more urban and cool. The judges included a food writer, an award-winning grilled-cheese-maker, and me, a cheesemonger.
We awarded the win to a chef who made mac and cheese with an aged Vermont cheddar. The audience, however, chose another contestant. When he arrived at the winner’s circle, he made a stunning announcement: His main ingredient was Velveeta.
Amazement! Shock! Betrayal! The audience clutched their ironic canned beer but didn’t quite know how to react. Was it a hoax? A working-class prank against elitism in food? Was this contest somehow rigged by Kraft? In the end it turned out to just be a financial decision by the chef: In great American tradition, he bought the cheapest protein possible.
To understand the evolution of macaroni and cheese is to realize that pursuit of the “cheapest protein possible” has been a longstanding quest of the American food system. At times, cheese itself has shared a similar trajectory. Cheesemaking, which began 10,000 years ago, was originally about survival for a farm family or community: taking a very perishable protein (milk) and transforming it into something less perishable (cheese) so that there would be something to eat at a later date. Many of us today think of cheese in the context of tradition, flavor, or saving family farms, but a basic goal—whether a producer is making farm-made cheddar or concocting the cheeseless dairy product Velveeta—has always been getting as much edible food from a gallon of milk as possible. Cheesemakers weren’t always successful at this. Cheese is vulnerable to mold, rot, and maggots, not to mention pitfalls like excess salt. Many generations of cheesemakers have tossed countless bad batches, which meant feeding a lot of precious protein to their farm animals instead of their families.
The first cheese factory in the U.S. was built in 1851, making cheddar one of the first foods affected by the Industrial Revolution. Before that, all cheese made in the United States was made on a farm, usually by the farm wife or—on prosperous farms—a cheese maid or an enslaved woman. As foods industrialize, they often go from being made by women to being made by men, and so it was with cheese: Women were mostly absent from the make rooms of these new cheese factories, and didn’t return to cheesemaking until the artisanal cheese revolution of the past few decades.
Processed cheese, which was invented 107 years ago, is basically cheese that is emulsified and cooked, rendering it much less perishable (but also no longer a “living food” because, unlike natural cheese, processed cheese’s flavor will no longer alter with age). The advent of processed cheese has led over the years to innovations like Kraft Singles, Easy Cheese, powdered “sauce” for boxed mac and cheese, and Velveeta—a type of processed cheese when it was invented in 1918, and now a dairy-based processed food, with 22 ingredients, that is no longer regulated as a cheese.
Processing cheese was a good way to make food for soldiers at war, to turn safe but not-as-good-as-standard cheese into edible food, and to save producers when there was a glut in the market and too much cheese to sell. It was also a good way to get nutrients to people who didn’t have refrigeration. Ironically, perhaps, it was the culmination of the age-old cheesemakers’ goal: producing as much edible food as possible from the original protein.
Although processed cheese was invented in Switzerland, big American cheese producers—as part of our factory-scale, get-big-or-get-out philosophy of food production—bought into processed cheese so heavily that the very definition of “American cheese” has come to be a processed product. Many Americans may never have had a macaroni and cheese made with real cheese, and many who grew up on mac and cheese may never have had a version that wasn’t made with a powdered mix. While the most popular brand of boxed mac only just recently quietly removed artificial colors and preservatives from their “cheese sauce,” it seems, from a traditional roux-making perspective, still far removed from the original recipe.
Macaroni and cheese has been served as long as there has been a United States of America, but in a 20th-century economy driven by convenience packaging and industrialization, it was elevated to an ideal American food: Pasta and processed cheese are very cheap to make and easy to ship and store, and they certainly fill up a belly. It’s no wonder a hot gooey Velveeta mac and cheese tastes like a winner to so many Americans, even those attending a fancy contest in San Francisco.
As with many foods, white culture and African-American culture diverge on the make and use of macaroni and cheese. Food historian Adrian Miller points out that while Thomas Jefferson often gets credit for popularizing macaroni and cheese in the United States, it was of course his enslaved black chef James Hemmings who learned to cook it. In the Antebellum South, mac and cheese was a weekend and celebration food. Many African Americans have continued this tradition to this day.
I have a collection of quotes I post above my computer for writing inspiration and as a reminder to examine my own historical assumptions. One is from Miller from the Charlotte Observer on November 15, 2017: “They [older black people interviewed by Miller for his book] were convinced mac & cheese was something white people stole from us. I thought they were kidding, but they were like, ‘No, it’s like rock ‘n’ roll—we started that.’ They were serious.”
This is the conundrum and beauty of mac and cheese. It is one person’s survival food, another person’s staple main course, and yet another person’s food of culture and celebration. Divided, as America is, along class and race lines, when you bring up mac and cheese you have to be careful or you may be talking about a different mac and cheese altogether.
The one thing that does seem to unify people who eat macaroni and cheese is that everyone views it as “comfort food”: Whichever form of mac and cheese people grew up with, it provides them with something visceral that they want to recreate as adults. In my experience selling food, I’ve seen many folks who eschew one of the major components of the dish, due to allergies or politics, yet expend great effort trying to find or create gluten-free or vegan simulacra. It’s just that important to them.
I truly grasped how macaroni and cheese works as comfort food while visiting cheesemakers in Maine and Vermont in 2006 to meet some of the artisans whose food I sold and to learn more about the cheeses of the Northeast. That year was an amazing time for cheese. Decades of work by back-to-the-landers and multigenerational cheesemakers were finally coming to fruition and an appreciation for the beauty of inefficiency had provided an opportunity for American cheesemakers to start creating new cheeses, and to reinvigorate old-fashioned ones that had never industrialized or had gone extinct in this country altogether.
At that time, all of this cheesy activity was new, and because of that, these artisan cheesemakers often welcomed us with spare beds and home-cooked meals.
They gave us so much cheese that we had to put out the word to friends and friends of friends, who met up with us in convenient parking lots as we drove through small-town New England. We handed them cheeses out of our rental car trunk—brainy-looking goat cheeses, clothbound cheddar, oozy rice-flour-rinded Teleme, pungent blues. That many of these cheeses were just a few years away from being recognized as some of the best in America made it an especially sweet contribution to our extended community. To passersby, it must have seemed like the oddest smelling drug deal ever.
Unfortunately, one of the cheese-making couples we had been looking forward to visiting had begun breaking up by the time we arrived. As we pulled up, one half of the couple had moved out temporarily, while the other half and the kids were packing their things to move out permanently. We stayed in that house to be supportive, surrounded by all the emotions that go along with a breakup, especially a sudden one: anger, blame, despair, doubting of self-worth, fear of the unknown … all of ‘em.
I don’t remember whose idea it was to cook a big dinner, but it gave us something to do during the time we thought we’d be talking cheese and frolicking with the farm animals. What does one cook as an antidote to despair? Especially when one is staying at a farmstead dairy and loaded down with the best cheese the Northeast has to offer? Mac and cheese, of course.
Someone was dispatched to raid the farmstand shop. I brought out our collection of cheese from the farms we had visited. If we had actually paid retail, our meal might have been the most expensive per-serving mac and cheese in history.
But that wasn’t why it was so great.
Our mac and cheese elevated us emotionally because it brought everyone together for the common tasks. There was cheese grating, roux making, onion chopping, vegetable prepping, side dish making. Soon, while despair was not entirely gone, it wasn’t quite as thick. The rehashed jokes of shared cooking inevitably came. The anticipation of something-that-was-not-misery came. When the meal was prepared, we all sat down to eat—and drink—and create the possibility of new community in the very location where the past configuration had been destroyed. That is what comfort food does.

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